Krishnaism

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Krishnaism, is a term that is often used to describe a number of Hindu religious traditions, that are among the Hindu denominations centered on devotion to Radha Krishna or other forms of Krishna, or Vishnu in a sentiment of Krishna.^[1] And it is based on didactics of Bhagavad Gita.^[2]

"Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of Vasudeva, Krishna, and Gopala.^[3]Today the faith has a significant following outside of India as well.^[4]

Contents 1 Definitions 2 The object 3 Main traditions 3.1 Origins 3.1.1 Northern 3.1.2 Southern 3.2 Medieval traditions 3.2.1 Radha Krishna 4 Holy places 5 Scriptures of Krishnaism 6 Principal concepts 7 Relationship to other traditions in Hinduism 8 See also 9 Notes 10 References

[edit] Definitions

While in common language the term is not often used as everybody prefers a wider term "Vaishnavism", which appeared to relate to Vishnu, there are a few theories as to the origins and the definitions of the Krishnaism.

There was some academic debate as to the relationship of Krishnaism and Christianity in the 19th century. Albrecht Weber was the first to make a serious attempt to support this view. On the other hand one of the main opponents of Weber, Auguste Barth, considers that the essence of Krishnaism is no different from that of "any religion which reaches the stage of monotheism". Based on historical evidence even supporters of Weber never denied that the essence of Krishnaism, bhakti or the principle of "God is love", was pre-Christian.^[5] That certainly goes against the definition of Krishnaism as "worship of Krishna the 8th avatar of Vishnu".

On the other hand, despite Weber's claims on the closeness of the two traditions, some missionaries after experiencing India define it almost categorically as "Krishnaism is deified lust. Many of the Puranic legends are unfit to he read."^[6] This view can be contrasted with the views of Count Volney, who supported the idea that the story of Jesus of the New Testament, was directly derived from the biography of Krishna, John M. Robertson on the other hand in his treatise entitled Christ and Krishna argued that there was no direct contact between Krishnaism and Christianity but both cults derived from an earlier common source.^[7] In the early 20th century Krishnaism was sometimes contrasted with Christianity and "clearly neo-Krishnaism was being presented as the alternative to Christianity."^[8]

Within Vaishnavism, Krishnaim contrasts with "Vishnuism". Vishnuism believes in Vishnu as the supreme being, manifested himself as Krishna, while Krishnaism accepts Krishna to be Svayam bhagavan or "authentic", that manifested himself as Vishnu. As such Krishnaism is believed to be one of the early attempts to make philosophical Hinduism appealing to the masses.^[9]

Historically, it was Caitanya Mahaprabhu who founded Krishnaism in the early 1500s after becoming a sannyasi. A notable event happened in the recent history of Krishnaism as in the 1930s, Abhay Charan (who would later become known as Swami Prabhupada) was initiated into this particular faith and founded the ISKCON.^[10]

[edit] The object

Main article: Krishna

Krishna is a deity of Krishnaism that is also worshiped across many other traditions of Hinduism. Krishna is often described as having the appearance of a dark-skinned person and is depicted as a young cowherd boy playing a flute or as a youthful prince giving philosophical direction and guidance, as in the Bhagavad Gita.^[11]

Krishna and the stories associated with him appear across a broad spectrum of different Hindu philosophical and theological traditions, where its believed that God appears to his devoted worshippers in many different forms, depending on their particular desires. These forms include the different avataras of Krishna described in traditional Vaishnava texts, but they are not limited to these. Indeed, it is said that the different expansions of the Svayam bhagavan are uncountable and they cannot be fully described in the finite scriptures of any one religious community.^[12][13] Many of the hindu scriptures sometimes differ in details reflecting the concerns of a particular tradition, while some core features of the view on Krishna are shared by all.^[14]

[edit] Main traditions

[edit] Origins

[edit] Northern

Further information: Krishna in the Mahabharata

Krishnaism appears to emerge as early as the 4th century BC, based on evidence in Megasthenes and the and in the Arthasastra of Kautilya. Worship of Krishna, the deified tribal hero and religious leader of the Yadavas, took sectarian form as the Pancaratra or Bhagavata religions. This sect merged with the cult of Narayana, a creator deity.

Early Krishnaism thus consist of an amalgamation of the heroic Krishna Vasudeva, the "divine child" Bala Krishna and the "bucolic" Gopala traditions. Being of non-Vedic origin, Krishnaism then began to affiliate itself with Vedism in order to become acceptable to orthodoxy, in particular aligning itself with Rigvedic Vishnu. By the Early Medieval period, Krishnaism had risen to a major current of Vaishnavism.^[15]

[edit] Southern

According to Hardy's study of the various connections between records and traditions there is evidence of early "southern Krishnaism",^[16] even there is a tendency to allocate this tradition to the Northern traditions. There is a narrative context in which the early writings in Dravidian culture such as Manimekalai and the Cilappatikaram present Krishna, his brother, and favorite female companions in the similar terms.^[17]

South Indian texts illustrate close parallels to the Sanskrit traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery.^[17]

While some refer to devotion to indigenous Mal (Tirumal) as early forms of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some elements of Vishnu.^[18] It has been suggested by Hardy that the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon.^[16] On the other hand another prominent early evidence gathered from the poetry of Alvars, whose name can be translated "sages" or "saints", is that they were devotees of Mal. In their poems there comes a pronounced orientation to the Vaishnava and often Krishna side of Mal. Its is however important to note that they do not make the distinction between Krishna and Vishnu on the basis of the concept or theory of the avataras.^[18]

[edit] Medieval traditions

Further information: Bhakti movement

Vaishnavism in the 8th century came into contact with the Advaita doctrine of Adi Shankara. Shankara's philosophy stood in opposition to bhakti, and there were counter-movements in South India in particular, with Ramanuja in the 11th century and Madhva in the 15th, building on the devotional tradition of the Alvars (Shri Vaishnavas).

The Bhakti movement of late medieval Hinduism emerges in the 9th or 10th century, and is based on the Bhagavata Purana. On opinion of others it is Bhagavad Gita that may be said to constitute the gospel of Krishnaism. It is believed to be the most seminal of all Hindu scriptures.^[2]

In North India, Krishnaism gave rise to various Late Medieval movements: Nimbarka and Ramananda in the 14th century, Kabir in the 15th and Vallabha and Caitanya in the 16th.

South Indian traditions Alvars

Radha Krishna traditions Nimbarka Sampradaya Rudra Sampradaya Vallabhacharya Chaitanya Mahaprabhu

Krishna worship as an avatar Madhvacharya

Mixed modes traditions Vithoba

[edit] Radha Krishna

Main article: Radha Krishna

A number of interpretations according to traditions possess a common root of personalism in the understanding of worship. Some proclaiming the supremacy of Krishna and the reality and eternality of individual selves.^[19]

One of the middle ages Kings of Manipur, Gareeb Nivaz ruling from 1709 to 1748 and he was initiated into Krishnaism and practiced this religion for nearly twenty years.^[20]Since that period of time Manipuri Vaishnavas do not worship Krishna alone, but Radha-Krishna.^[21] With the spread of the worship of Krishna and Radha, it becomes the dominant form in the Manipur region.^[22]

Charlotte Vaudeville, in the article ‘Evolution of Love Symbolism in Bhagavatism’ draws some parallel to Nappinnai, appearing in Godha’s magnum opus Thiruppavai and also in Nammalwar’s references to Nappinnani, the daughter-in-law of Nandagopa. Nappinnai is believed to be the source of Radha’s conception in Prakrit and Sanskrit literature although their characteristic relations with Krishna are different.

Yasastilaka Champukavya (AD 959) makes references to Radha and Krishna well before Jayadeva's period. There are elaborate references to Radha in Brahma vaivarta and Padma Puranas.^[23]

Early Bengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna.^[24] However the source of Jayadeva Goswamis heroine in his poem Gita Govinda remains a puzzle in Sanskrit Literature.^[25]

In Caitanya Vaishnavism metaphysical status and Radha-worship is considered to be established by Krsnadasa in his Caitanya Caritamrta where he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533. It is believed that Krishna desired to experience fully what it is like to love Krishna as Radha does has appeared as Caitanya Mahaprabhu. And what Radha (appearing as Caitanya) does in her longing for Krishna is to chant his names.^[26] One of the self manifested Deities established by Gopala Bhatta Goswami is called Radharamana, it is not surprising that Radharamana is seen as not only Krishna but also as Radha-Krishna.^[27] A

The adepts and followers of the Nimbarka Sampradaya worship the youthful Krishna, alone or with his consort Radha are representing the earliest of the second wave of Greater Krishnaism, dating at least to the 12th century, matching and extending beyond tradition of the Rudra Sampradaya does.^[28] According to Nimbarka, Radha was the eternal consort of Vishnu-Krishna and there is also a suggestion, though not a clear statement, that she became the wife of her beloved Krishna.^[29]

In Swaminarayan Faith new-Hinduism, spreading very rapidly thought the world, Radha Krishna Dev has a special place as Swaminarayan himself made a reference to Radha Krishna in the Shikshapatri he wrote.^[30]

Vallabhacharya introduced the worship of Radha Krishna, where according to some sects, for example, the devotees identify mainly with the female companion (sakhi) of Radha who is privileged to witness the Radha-Krsna private relationship.^[31]

[edit] Holy places

Main article: Vrindavana

Vrindavana is often considered to be a holy place by majority of traditions of Krishnaism. Its a center of Krishna worship and the area is including places like Govardhana and Gokula associated with Krishna from the time immemorial. Many millions of bhaktas or devotees of Krishna visit these paces of pilgimage every year and participate in a number of festivals that relate to the scenes from Krishnas life on Earth. ^[32]

[edit] Scriptures of Krishnaism

Main articles: Bhagavat Purana and Bhagavat Gita

While every tradition of Krishnaism has its own canon, in all Krishna is accepted as a teacher of the path in the early scriptures of Bhagavad Gita and the Bhagavata Purana, certainly the most popular religious books in the whole of India.^[32]

[edit] Principal concepts

Further information: Krishna bhakti and Bhakti

Further information: Hare Krishna and Sahasranam

Further information: Svayam bhagavan

[edit] Relationship to other traditions in Hinduism

While some consider Vishnu to be the primary deity in the traditions, this view is a recent addition as there is clearly some evidence that worship of Vasudeva and not Vishnu came at the beginning of Vaishnavism. This earliest phase was established from the sixth to the fifth centuries BCE at the time of Panini, who in his Astadhyayi explained the word vasudevaka as a bhakta, devotee, of Vasudeva. There is also evidence that cult which flourished with the decline of Vedism was centred on Krishna, the deified tribal hero and religious leader of the Yadavas.^[33] Its belived that at a later stage Krishnaism started to align with Vedism so that the orthodoxy would find it acceptable. Its believed that at this stage that Vishnu of the Rig Veda was assimilated into Krishnaism and became the supreme God.^[33]

While there is a considerable debate as to Shivaism versus Vishnuism, and foisting of Krishnaism upon a dummy Vishnu to be passed as a Vedic deity, some consider that, "stated in this way, such scarcely can have been the case".^[34]

[edit] See also

• Krishnology

[edit] Notes

[edit] References

• MULLICK, Bulloram (1898). Krishna and Krishnaism. S.K. Lahiri & Co. 
• HARDY, Friedhelm E.: Krsnaism. In: The Encyclopedia of Religion 8 (Ed. Mircea Eliade) (1987) 387/2 - 392/1
• CLÉMENTIN-OJHA, Catherine: La renaissance du Nimbarka Sampradaya au XVIe siècle. Contribution à l'étude d'une secte Krsnaïte. Journal asiatique 278 (1990) 327-376.
• BRZEZINSKI, J.K. (1992). "Prabodhananda, Hita Harivamsa and the Radharasasudhanidhi". Bulletin of the School of Oriental and African Studies, University of London 55 (3): 472-497. 

• D.ANAND (1992). Krishna: The Living God of Braj. Abhinav Pubns, 162. ISBN 81-7017-280-2. 
• GUY, John: New evidence for the Jagannatha cult in seventeenth century Nepal. Journal of the Royal Asiatic Society [3rd Ser.] 2 (1992) 213-230.
• REDINGTON, James D.: Elements of a Vallabhite Bhakti-synthesis. Journal of the American Oriental Society 112 (1992) 287-294.
• HUDSON D. (1993). "Vasudeva Krsna in Theology and Architecture: A Background to Srivaisnavism". Journal of Vaisnava Studies (2).
• CHATTERJEE, Asoke: Srimadbhagavata and Caitanya-Sampradaya. Journal of the Asiatic Society 37/4 (1995)1-14.
• ROSENSTEIN, Ludmila L.: The Devotional Poetry of Svami Haridas. A Study of Early Braj Bhasa Verse. (Groningen Oriental Studies 12). Groningen 1997
• SINHA, K.P.: A critique of A.C.Bhaktivedanta. Calcutta 1997.
• MISHRA, Baba: Radha and her contour in Orissan culture. In: Orissan history, culture and archaeology. In Felicitation of Prof. P.K. Mishra. Ed. by S. Pradhan. (Reconstructing Indian History & Culture 16). New Delhi 1999; pp. 243-259.
• MATCHETT, Freda (2000). Krsna, Lord or Avatara? the relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana. Surrey: Routledge, 254. ISBN 0-7007-1281-X. 
• PAUWELS, Heidi: Paradise Found, Paradise Lost: Hariram Vyas's Love for Vrindaban and what Hagiographers made of it. In: Pilgrims, Patrons, and Place: Localizing Sanctity in Asian Religions. Ed. by Phyllis Granoff and Koichi Shinohara. (Asian Religions and Society Series). Vancouver, Toronto 2003; pp. 124-180.
• BECK, Guy L., ed. Alternative Krishnas. Regional and Vernacular Variations on a Hindu Deity. Albany: State University of New York Press 2005.
• MONIUS, Anne E.: Dance Before Doom. Krishna In The Non-Hindu Literature of Early Medieval South India. In: Beck, Guy L., ed. Alternative Krishnas. Regional and Vernacular Variations on a Hindu Deity. Albany: State University of New York Press 2005; pp. 139-149.
• PATEL, Gautam: Concept of God According to Vallabhacarya. In: Encyclopaedia of Indian Wisdom. Prof. Satya Vrat Shastri Felicitation Volume. Vol. 2. Editor: Ramkaran Sharma. Delhi, Varanasi 2005, pp. 127-136.
• SCHWEIG, G.M. (2005). Dance of divine love: The Rasa Lila of Krishna from the Bhagavata Purana, India's classic sacred love story. Princeton University Press, Princeton, NJ; Oxford. ISBN 0691114463.
• COUTURE, André: The emergence of a group of four characters (Vasudeva, Samkarsana, Pradyumna, and Aniruddha) in the Harivamsa: points for consideration. Journal of Indian Philosophy 34,6 (2006) 571-585.
• HAWLEY, John Stratton: Three Bhakti Voices. Mirabai, Surdas, and Kabir in Their Time and Ours. 2nd impression. Oxford 2006.
• KLOSTERMAIER, Klaus K. (2007). A Survey of Hinduism. State University of New York Press; 3 edition, p.204. ISBN 0791470814